Spiritual Science as a Foundation for Social Forms

Schmidt Number: S-4194

On-line since: 15th June, 2009

Lecture VIII

Dornach, August 22, 1920

I would like to
sum up once more what I said yesterday concerning the
differences of the soul constitutions among the various
nations and of human beings generally all over the world. I
have indicated that various predispositions and soul
qualities exist among people in different parts of the earth.
Thus, the population of each region on earth can contribute
to what all humanity accomplishes in regard to the whole of
civilization. Yesterday we had to point out that the Oriental
nations and all the people of Asia are especially predisposed
by their nature to develop that element which makes its
contribution to the spiritual life of the social organism.
Oriental people are especially gifted for everything
pertaining primarily to the spiritual development in mankind,
hence to knowledge and formulation of the super-sensible
realm. This is connected with the fact that Oriental people
are particularly inclined to develop concepts and ideas on
how the human being has descended into this earthly existence
from spiritual worlds, in which he has lived since his last
death until this birth. The realization or the doctrine of
preexistence, which is based on the fact that the human being
has undergone a spirit existence before entering into a
physical body here, is a principal aspect of these Oriental
predispositions. There is therefore also the capability of
comprehending repeated earth lives. It is possible for a
person to adhere to the view that life goes on after death,
continuing on forever without his returning to the earth. It
is not logically possible, however, to hold the view that
life on earth is a continuation of a spiritual existence
without also being obliged to take for granted the thought
that this life must repeat itself. Thus, the Oriental was
particularly predisposed to understand that he dwelt in
spiritual worlds prior to this earth life, that in a sense he
received the impulses for this life on earth from the divine
spiritual world.

This is
connected with the whole way in which the Oriental arrived at
his knowledge, his whole soul constitution. I have already
indicated this to some of you. Now there are a number of
other friends present here, and I would like to characterize
something once more that I have already outlined for some of
you.

We know that
man is a threefold being, that he is divided into the
nerves-and-senses man, the rhythmic man — who includes
the activities expressed in breathing, blood circulation, and
so on — and the third, the metabolic man, everything
that has to do with man's metabolism. Now these three members
of the human organization do not come to expression in the
same manner everywhere on earth; they are expressed in
different ways in different parts of the world.

Speaking of the
East, all this is in decadence in a sense; it is suppressed
and slumbers today in the Oriental human being. We are not
concerned now with his present soul condition. Instead, we
must become principally acquainted with a soul state that he
possessed in a distant past. For the very reason that this
soul condition has diminished, Asia humanity is about to
adopt Bolshevism with the same religious fervor and devotion
with which it formerly received the teaching of the holy
Brahman — something that Europeans and Americans will
become aware of before very long to their horror. Which of
the three members of human nature came to special expression
in the Oriental? It was the metabolic man. It was
particularly the ancient Oriental who dwelt completely in the
metabolism. This will not appear a repulsive view to anyone
who does not conceive of substance in terms of lumps of
matter, but who knows that spirit lives in all matter. The
lofty, admirable spirituality of Orientals was brought about
by what rose out of their metabolic process, and radiated
into consciousness. What occurs in the human metabolism is,
of course, intimately related with what the external sense
world is. From the latter, we receive what then turns into
matter within us. We know that behind this outer sense world
there is spirit. In reality, we consume spirit and the
consumed spirit becomes matter first within us. Yet,
what we consume in this manner produced spirit in the
Oriental even after it had been consumed. Thus, a person who
understands these things views the remarkable poetic
achievements of the Vedas, the greatness of the Bhagavad
Gita, the profound philosophy of the Vedas and Vedanta and
the Indian philosophy of Yoga without admiring them any less
— because he knows that they have emerged from the
inner process as a product of metabolism, just like the
blossoms of a tree are the result of its metabolism. Just as
we look at the tree and see in its blossoms what the earth
pushes toward air and light, so we view what human beings in
ancient India produced in the Vedas, in the Vedanta and Yoga
philosophies, as a blossom of earthly existence itself. What
we see as a product of the earth in tree blossoms is, in a
way, offered up to air and light. Nevertheless, it is a
product of the earth in the same sense as are wheat and grain
growing in the fields, and fruits an trees, which are then
cooked, enjoyed and digested by the human being. Within the
special nature of the ancient Indian, this — instead of
turning into plant blossoms and fruits — became the
marvelous formulations of the Vedas, the Vedanta and Yoga
philosophies. One who must view the ancient Indian as one
would a tree. Both are examples of what the earth is capable
of producing in its metabolism — in a tree, through its
roots and sap, in man through his nourishment. Thus, one
learns to recognize the divine in something that the
spiritualist scorns, because he finds matter to be of such a
low order.

Moreover, the
ancient Indian had an ideal. It was his ideal to go beyond
this metabolic experience to the higher member of human
nature, namely, the rhythmic system. This is why he did his
Yoga exercises, his special breathing exercises, practicing
them consciously. What the metabolism brought forth from him
as a spiritual blossom of earth evolution came about
unconsciously. What he did consciously was to bring his
rhythmic system, the system of breathing and blood, into a
regulated, systematic movement. What did he do by thus
advancing himself, for this was his specific form of
advancement. What did he accomplish? What happened in this
rhythmic system? We inhale the air from outside; we give to
this air something that comes from the human metabolism,
namely, carbon. Within us, a metabolic process takes place
between something that is a result of our metabolism and
something contained in the air that we breathe in. Today's
materialistic, physical world-view finds nitrogen and oxygen
— ignorant of the true nature of both — mixed
together in the air and considers it something purely
material. The ancient Indian perceived the air as the process
which occurs when the element derived from the metabolism
unites in the human being with what is inhaled and is then
absorbed. When he fulfilled his ideal inherent in Yoga
philosophy, the ancient Indian perceived in the blood
circulation the mysteries of the air, that is, what exists
spiritually in the air. Through Yoga philosophy he became
acquainted with what is spiritual in the air. What does one
learn to know there? One comes to recognize what has come
into us, insofar as we have become beings that breathe. We
learn to perceive what entered into us when we descended from
spiritual worlds into this physical body. Knowledge of
preexistence, of life before birth, is then cultivated.
Therefore, it was in a sense the secret of those who
practiced Yoga to penetrate the mystery of life before
birth.

We see that the
ancient Indian dwelt within his metabolism, notwithstanding
the fact that he produced much that was beautiful, grandiose,
and powerful, and he artificially raised himself to the
rhythmic system. All this has, however, fallen into
decadence. Today, all this sleeps in Asia. It only makes
itself felt nebulously in abstract forms in asiatic souls
when enlightened spirits, such as Rabindranath Tagore,
[ Note 54 ]
speak of and revel in the ideal of the Asians.

Going from Asia
to Central Europe, we find that the European, provided that
he really is one, can be characterized as in Fichte's
statement which I pointed out to you yesterday: “The
external material world is the substance of my duty become
visible; on its own, it has no existence. It is there only so
that I might have something with which to fulfill my
duty.” The human being who lived and lives in the
central regions of the earth on this basis, dwells in the
rhythmic system, just as the ancient Indian lived in the
metabolic system. One remains unconscious of the element in
which one lives. The Indian still strove upward to the
rhythmic system as to an ideal, and he became aware of it.
The Central European lives in the rhythmic system and is not
conscious of it. Dwelling in this way in the rhythmic system,
he brings about all that belongs to the legal, democratic
governmental element in the social organization. He forms it
in a one-sided way, but he forms it in the sense I indicated
yesterday, because he is especially talented in shaping
matters dealing with relationships between people, and
between a person and his environment. Yet he, in turn, also
has an ideal. He has the ideal to rise to the next level, to
the man of nerves and senses. Just as the Indian considered
Yoga philosophy to be his ideal, the artistic breathing that
leads to insight in a special manner, so the Central European
considers it his ideal to lift himself up to conceptions that
come from the being of nerves and senses, to conceptions that
are pure ideas, attained through an inner elevation, just as
the Indian by advancing himself attained to the Yoga
philosophy.

Therefore, it
is necessary to realize that if one really wishes to
understand individuals who have worked from such a basis as
did Fichte, Hegel, Schelling and Goethe, one must understand
them in the same way an Indian understood his Yoga initiates.
This special soul disposition, however, tones down the real
spirituality. One still gets a clear awareness of it, for
instance, in the way Hegel takes ideas as realities. Hegel,
Fichte and Goethe possessed this clear awareness that ideas
are truths, realities. One even comes to something like
Fichte says: “The external sense world has no existence
of its own; it is only the visible substance of my
duty.” But one does not reach the fulfillment of ideas
which the Oriental had. One can reach the point of saying, as
did Hegel: “History begins, history lives. That is the
living movement of ideas.” Yet one limits oneself only
to this external reality. One views this external reality as
spirit, as idea. Yet, particularly if one is in Hegel's
place, one can speak neither of immortality nor of
unbornness. Hegelean philosophy begins with logic; this means
that it starts with what the human being thinks of as
finite; then it extends over a certain philosophy of
nature. It has a psychology, however, that deals only with
the earthly soul. It also has a theory of government.
Finally, it rises to its highest point when it reaches the
threefold aspect of art, science and religion. Yet it goes no
further; it does not enter into the spiritual worlds. In the
most spiritual way, men like Hegel and Fichte have described
what exists in the external world; but anything that would
look beyond the outer world is suppressed. Thus we see that
the very element that has no counterpart in the spiritual
world, namely, the life of rights, of the state, something
that is entirely of this world, makes up the greatness of the
thought structures that appear here. One looks at the
external world as spirit but is unable to go beyond it. Yet,
in the process one trains the mind, teaching it a certain
discipline. Then, if one values a certain inner development,
this can be accomplished, because, by schooling oneself
through what can be achieved in this area by occupying the
mind with the realm of ideas, one is in a sense inwardly
propelled into the spiritual world. This is indeed
remarkable.

I must admit to
you that whenever I read writings by the Scholastics, they
evoke a feeling in me that induces me to say that they can
think; they know how to live in thoughts. In a certain other
way, directed more to the earthly sphere, I have to say the
same of Hegel, Fichte or Schelling. They know how to live in
thoughts. Even in the decadent way in which Scholasticism
appears in Neo-Scholasticism, I find a much more developed
life of thought than is found, for example, in modern
science, popular books, or journalism. There, all thinking
has already evaporated and disappeared. It is simply true
that the better Scholastic minds, in the present time, for
example, think in more precise concepts than do our
university professors of philosophy. It is somewhat
surprising that when one allows these thoughts to work upon
oneself, for example, when reading a Scholastic book, even a
truly Scholastic-Catholic text, and allows it to affect one,
using it in a sense as a kind of self-education, one's soul
is driven beyond itself. Such a book works like a meditation.
Through its effect, one arrives at something different that
brings about enlightenment. Here, we confront a very strange
fact.

Consider that
if such modern Dominicans, Jesuits and priests of other
orders, who immerse themselves in what remains of
Scholasticism, would permit the educational effect of
Scholastic thought forms to work upon them all the way, they
would all come through this discipline in a relatively easy
manner to a comprehension of spiritual science. If one would
allow those who study Neo-Scholasticism to follow their own
soul development, it would not be long before those priests
of Catholic orders in particular would become adherents of
spiritual science. What had to be done so that this would not
happen? They were given a dogma that curtails such study, and
does not allow what would develop out of the soul to come
about. Even today, someone wishing to develop towards
spiritual science could be given as a meditation text the
Scholastic book written by a contemporary Jesuit that I once
showed here.
[ Note 65 ]
Yet, as I told you, it bears the imprimatur of a certain
archbishop. The enlightenment that would occur in a person,
if he were completely free to devote himself to it, has been
cut off.

We must be able
to see through these things. For then we will realize how
important it is for certain circles to prevent by all means
the consequences of what would develop if free reign were
given the effects of these matters in the souls. The Central
European striving is, after all, aimed at lifting oneself out
of the rhythmic man, where one dwells as a matter of fact, to
the nerves-and-senses man, who possesses what he attains for
himself in the ideal sphere. For these people, there is a
special predisposition to understand earthly life as
something spiritual. Hegel did this in the most
all-encompassing sense.

Let us now go
to Western man. Yesterday, I said that Western man,
particularly as exemplified by the most brilliant minds as
early as Bacon and others, followed by Bentham, John Stuart
Mill, Spencer, Buckle, Thomas Reid, and the economist Adam
Smith, has a special predisposition to develop the kind of
thinking which can then be utilized in the economic part of
the social organism.

If we consider
Spencer's philosophy, for instance, we realize that this is a
kind of thinking which stems completely from the
nerves-and-senses man, that in all respects it is a product
of the senses and nerves. It would be most appropriate for
creating industrial organizations and associations. It is
only out of place.when employed by Spencer for philosophy. If
he had used this same thinking to set up factories and social
organizations, it would have been applied in its rightful
place. It was out of place when he used it for
philosophy.

This comes from
the fact that Western man no longer lives in the rhythmic
system, but has taken a step upward, living as a matter of
course in the human nerves-and-senses system. It is the
nature of the Oriental to live in his metabolic system. It is
the Central European's nature to live in the rhythmic system.
It is Western man's nature to live in the nerves-and-senses
system (see drawing). The Oriental lives in the metabolism;
he strives upward, trying to attain to the rhythmic system.
The Central European lives in the rhythmic system. He strives
towards the nerves-and-senses system. Western man already
lives in the latter. Where does he wish to ascend? He is not
yet there, but he has the impulse to strive upwards beyond
himself. It appears at first in a caricatured form, which I
characterized for you yesterday as the denial of matter and
the autosuggestion of the human being in Mrs. Eddy's
Christian Science. Despite the fact that this is as yet a
caricature, it is nevertheless a forerunner of what Western
man must aim for. The aim must be something superhuman, by
which I do not mean to imply that anyone who, instead of
striving beyond the nerve-sense system, strives down into
unconsciousness, and such as that, would thereby become
superhuman.

Yesterday, I
concluded by saying that it is in this way that the human
faculties are distributed over the world's various regions,
and it is necessary for real cooperation to come about. We
are in a position today where, in regard to civilization, we
are completely dependent on the nerves-and senses being of
the West. I made use of a paradox, but this paradox quite
clearly expresses the reality of the situation. The thoughts
in Vienna and in Berlin are not the thoughts that arose from
the folk spirit and then culminated in Fichte or Hegel. The
spirits of Fichte and Hegel have been buried. What is written
today in books and newspapers in Central Europe, in Vienna or
Berlin, are not Fichte's thought forms; it is a lie when
people quote Fichte today. Rather, the truth is that what
reaches the public in Berlin or Vienna today is more closely
related to what is being thought in Chicago or New York than
to what was thought by Fichte or Hegel.

What had to
happen, however, was that these three members, of which this
one (in the East) was, to begin with, especially predisposed
to the spiritual life, brought across the spiritual life as a
tradition of its original, elementary form once existing in
the Orient. There in the East the human being lived as fully
within the life of the spirit itself as today he is firmly
anchored here in Europe in physical life. Only the shadowy
reflection of this spiritual life is found in Central Europe,
and only its tradition in Western Europe. Western Europe is
characterized by its own predisposition to the postmortem
life, the life which is envisioned after death. I told you
yesterday that in America an awareness is already in the
process of developing, if only in a few sects, that man must
not merely be passive about his soul life here on earth if he
is to carry something through death and live on in spiritual
worlds. He must acquire here through his work and actions
what he wishes to carry through the gate of death. The
awareness exists that the human being disintegrates if he
does not provide for his immortality here, if, on earth, he
does not develop a sense for ideals. This is already emerging
in some Western sects, even though this ideal still appears
in a distorted form.

That which is
the life of the state on the other hand was striven for by
what existed in the rhythmic system and could be borne upward
into thoughts. This has come into evidence especially in the
man of the middle (the Central European). From there, it
affected the West. We are dealing with an odd phenomenon here
that is only understood when one looks at its inner aspect.
Strange as it may seem, something was astir in Central
Europe. It goes without saying that in the rhythmic system
the inclination remained for a communal human life, for a
social life together in freedom. This impulse remained, to
start with, deep in the unconscious realm (see drawing
below). It is true, however, that impulses are present among
human beings even if people are not conscious of them. Let us
say, therefore, that something definite lived, to begin with
unconsciously, in Central Europe in the eighteenth century;
it could not rise into consciousness, but its effects were
transmitted to the West. Having been received there, but not
having developed inwardly as a matter of course, it turned
into passion and feeling, thus into the French
Revolution.

Schiller had
thoughts on this. Here (referring to the drawing on
page 12), we have the French Revolution. There is even a
symbolic event attesting to the fact that Schiller pondered
on what actually happened there. You know that he had the
honor of being made a French citizen. He therefore
pondered on it all, but to begin with, it all lived in his
rhythmic system. Then, through his own insight, he lifted it
up into consciousness and wrote his letters concerning the
aesthetic education of man.

You find in
these letters what one could say at that time about people
living together in a truly free state. Hume then merely took
this concept of the state, which Schiller had lifted up into
consciousness in his
Aesthetic Letters,
and somewhat
pedantically fashioned it into a system. There is something
extraordinarily important in what Schiller brought out from
the depths of the folk spirit in these letters on aesthetic
education. Because it was something so profound, it was
subsequently not comprehended when the element of the
nerves-and-senses man became dominant everywhere.

I have often
referred to a lonely man, living in Vienna, by the name of
Heinrich Deinhardt.
[ Note 66 ]
He wrote letters upon letters about this aesthetic
education of the human being, most ingenious letters. This
man had the misfortune of breaking a leg as the result of a
fall in the street. The leg was set, but, being
undernourished, Deinhardt could not recover and died from
breaking a bone. That is to say, he who already in the second
half of the nineteenth century had so conscientiously
interpreted Schiller's
Aesthetic Letters
died of malnutrition. And Deinhardt's letters on Schiller's
aesthetic education of man are completely forgotten!

Again, these
Aesthetic Letters
by Schiller would be a good
preparation for purifying and uplifting the soul so as to
gain a spiritual view of the world. Schiller himself was not
yet able to do this. It is always effective, however, if
another person engaged in soul development takes up something
originating from the one who as yet does not reach up into
the spiritual world. It then has the effect of letting him
see into the spiritual world. To be sure, people in Europe
have revered as special remedies for the soul Ralph Waldo
Trine, Marden
[ Note 67 ]
and similar superficial minds instead of Schiller, forgetting
the other views that would actually lead upward into the
spiritual world.

It is indeed
necessary that these matters be grasped and comprehended in
the whole context of life and world conditions. People have
to realize how differentiated human capabilities are all over
the earth. And the following must be pointed out. Up to now,
no effort has been spared to publicize Schiller's riotous
early works,
The Robbers, Fiesco,
or
Intrigue and Love.
People become most enthusiastic about the sentimentalities of
Mary Stuart,
the very profitable dramatic scenes of
Maid of Orleans
or the
Bride of Messina.
Today, Schiller's
Aesthetic Letters,
in which he surpasses himself in significance for all humanity — his
Robbers,
the whole of
Mary Stuart
and
Wallenstein
notwithstanding
should not only be taken up and studied, one should allow
them to affect one. For today, it is up to us not just to
indulge in the empty talk of philistine academics existing in
regard to our classical writers such as Goethe and Schiller,
but above all else to take our own stand and on our own to
discover what was great about them. We go on repeating what
philistine academia has said for over a century about
Wallenstein,
Mary Stuart,
and so forth. Our
task today is to grasp such greatness ourselves in a
fundamental way, for only then can humanity progress. So,
here too, we discover the necessity for a transformation, a
renewal. Even what people in our schools read and hear about
Mary Stuart,
Wallenstein,
The Robbers,
and so forth,
must be revised. In this critical age we need a complete
renewal, for the times are critical indeed.

If we look over
to the West, we see that with all that it can produce as the
expression of mankind through the nerves-and-senses system,
this West is asking for the ascent into what lies beyond
human knowledge in the spiritual world. I told you yesterday
that in order for the cultural life, the life of the state
and the economic life to be able to assert themselves in the
threefold social organism, they must work together. These
three elements must work together. Let us not merely say,
“Ex Oriente lux!” We can turn to the Orient,
study the Bhagavad Gita, Yoga philosophy and the Vedas; we
can grind away at these subjects just as we have become
accustomed to grind away at others in Europe. We can start
grinding away at Oriental philosophy after the other subjects
have become boring to us. But we shall make no progress this
way, for what was once right for the earth will not again be
appropriate for the present and Future; it will remain
something of the past. We can admire it as something that was
once right for the earth; we cannot, however, simply adopt it
again in a passive manner as does the Theosophical Society,
for instance. Likewise, we cannot just carry over what has
been handed down to us of the European past in the old
tradition. We cannot say that what is contained in the
national characteristics of the Orient, of Middle Europe, can
simply be renewed by us. Rather, we must ask, if we wish to
achieve a realistic union of these three elements that are
inherent dispositions of human nature, how can we do that? We
can only do it when we realize in what way the
nerves-and-senses life, which has, after all, taken hold of
all of us, must pass beyond itself. It means that we must
rise to something different that can come neither from the
East, the Middle nor the West. It can only come through the
new initiation, through the new spiritual science. It is
brought about by our ascending from the most current form of
thinking, trained by natural science and the
nerves-and-senses being, to the science of the new
initiation; acquiring from this new initiation the ways and
means for bringing about cooperation between what was once
the nature of the ancient Orient, later that of the Middle
and now that of the West. We need a new science of initiation
that can bring about a unity of these three, a living unity.
In this modern age, we will not arrive at a cultural life if
we do not strive for this new initiation science. We will
have no proper politics, no life of the state, if we just
continue in the same old way, if we do not turn to those
scientific branches born of the new initiation and inquire
how the politics of the future must be shaped. Neither will
we achieve a new economic life, if we do not understand that
form of thinking which should be applied neither to
philosophy as did Spencer, nor to the life of the state as
did Adam Smith, but only to the organization of the economic
life. Then, however, we must also know how to integrate the
latter into the two other systems. For that we need the
science of initiation. We cannot progress if we cannot say to
ourselves: From a comprehension of what was once the Oriental
disposition, we come to the essence of the cultural, the
spiritual life. By truly comprehending the disposition of the
human being of the Middle, we reach the point of really
understanding the nature of the life of rights, of the state.
By understanding the Western nature, we gain a comprehension
of what the economic life is. The three fall apart, however,
if we cannot unite them in a higher unity. And we can only
accomplish that when we view the three from the perspective
resulting for us from the new Mysteries, which are here
called the anthroposophically oriented spiritual science.

These matters
must be understood, for whoever has insight into them knows
that all the aspirations coming to expression today are
leading towards ruin. People simply do not reckon with the
most important factors. Take the most radical socialists.
Subjectively they may have honorable intentions for humanity,
but they only count an forces of decline. They strike a wrong
balance of life. We only take stock the right way when, out
of spiritual science, we do not just grasp at anything
arbitrarily put there, saying that this is the way it must be
if humanity is to be happy, but when we ask ourselves: What
will come into being when the cultural life, the life of
rights and the economic life are brought into the right
relationship with each other; what kind of social organism
results from that? Then, such a social body will also contain
its permeation with spirit. This implies the presence of a
realistic economic life, not one that people dream and
fantasize about, but one that can originate as the best
possible one. Again, its political system will be the best
possible; a cultural life will be present that will unite the
prenatal life with that after death. Such a cultural life
will see in the human being, dwelling here in this physical
world, a being orienting himself according to his rights; a
being into whom, in the cultural sphere, shines his prenatal
life; a being who in the economic life cannot attain to an
ideal, only to the best possible one, yet is able through
initiation science in his will to transform the faculties
active in the economic sphere so that they allow the life
after death to shine forth. Because this is the case,
anthroposophically oriented spiritual science is not just one
theory among many, not something that takes its place as a
party or sectarian program alongside others. Anthroposophy is
something that is brought forth out of the knowledge that can
be acquired when garth's and mankind's evolution are
comprehended in their working together and in their
totality.

In the present
time, we have to admit that any other relationship to the
world or to temporal reforms will lead to nothing, for what
can bring progress to mankind must emerge out of the new
initiation science.

Today, this
must be expressed again and again in many different ways. It
has been incorporated into this building; it is expressed in
all the details of this structure. Looking even at its
smallest segment, it can tell you about what is intended
here, what is expressed in words in a variety of ways. This
is what gives the whole matter here a certain uniform
character. At the same time, a will comes to expression here
that is intimately connected with the forces of ascent, not
the declining forces of evolving humanity, something one
could wish people would understand. This is what we should
like to work for more and more. This is what we now wish to
aim for by means of the courses
[ Note 68 ]
that will be given here this
fall, in which we intend to show that the knowledge derived
from anthroposophically oriented spiritual science can work
in a truly fructifying manner into the individual branches of
science. Then, the day will perhaps come when people will
understand what is really intended here, when sufficient
comprehension will exist in the world so that we can reach
the point at some future date when this building, still
enshrouded in mist, can be opened up. For, as long as this
building cannot be opened up, there still exists something
that shows a lack of understanding for what is intended
here.
I shall continue with this next Friday at eight o'clock.

At eight
tomorrow, our friend, Count Polzer,
[ Note 69 ]
will lecture on European
politics of the last century in connection with the testament
of Peter the Great. This is an interesting subject about
which, hopefully, a discussion will ensue. On Friday, I shall
continue with the questions, already presented, and their
application to the individual human being. On Saturday, at
eight o'clock, I will continue with those particular
questions that relate to religious problems. Sunday at
six-thirty will be the next eurythmy performance, followed by
a lecture.